First: A state of perfect equilibrium.
Then: When the infinite vibrates, the worlds appear to emerge.
Then:
This universe is in fact the eternal effulgent infinite consciousness which generates within itself the knowable (which would be known as that which is to be) with an idea concerning its form (which is space), and with an enquiry concerning itself. Thus space is brought into being. When, after a considerable time the consciousness of creation becomes strong in the infinite being, the future jiva. . .arises within it: and the infinite abandons, as it were, its supreme state, to limit itself as the jiva. However, even then the Brahman remains the infinite and there is no real transformation into any of these.
Jiva and the mind, etc. are all vibrations in consciousness. The jiva thought *l am atomic in nature and stature* and so it became atomic in nature. Yet, it only apparently became so. on account of its imagination which was false. Even as one may dream that he is dead and that he has another body.this jiva which in truth had an extremely subtle body of pure consciousness, now begins to identify itself with grossness and so becomes gross. Even as a mountain is reflected in a mirror and is seen as if it were in the mirror the jiva reflects the external objects and activities, and soon begins to think that they arc all within itself and that he is the doer of the actions and the experiencer of experiences. When the jiva wishes to see. eyes are formed in the gross body- liven so the skin (tactile sense), ears, tongue, nose and the organs of action are formed as a result of the appropriate desire arising in the jiva. Thus in the body abides the jiva which has the extremely subtle body of consciousness, imagining various external physical experiences and various internal psychological experiences. Thus resting in the unreal which however appears to be real Brahman, now appearing to be jiva,becomes confused.This same Brahman which has come to regard itself as a finite jiva and endowed with a physical body, apprehends the external world which on account of the veil of ignorance appears to be composed of matter. Someone thinks he is Brahma. someone else thinks he is something else — in this manner the jiva imagines it is this or that, and so binds itself to the illusion of world-appearance.
Rama, there is neither one jiva nor many nor a conglomerate of jiva. Jiva is only a name! What exists is only Brahman It is full of non-consciousness and(objectless) consciousness, It can only be indicated by negation (not this, not this). He became that which Is beyond description.That state is the void. Brahman, consciousness, the Purusa of (he Samkhya) Isvara of the yogi.Siva,time,Atman or self, non-self and the middle etc. of the mystics holding different views.
Because he is omnipotent, his thought forms materialise. One alone appears as diverse on account of ignorance; we do not experience this ignorance which disappears on enquiry even as darkness vanishes when light is brought in to look at it. Brahman alone is the cosmic (Mahajiva) soul and the millions of jiva . There is naught else.But all this is mere imagination or thought. Even now nothing has ever been created; the pure infinite space alone exists. Brahma the creator could not create the world as it was before the cosmic dissolution, for Brahma attained final liberation then. Cosmic consciousness alone exists now and ever; in it are no worlds no created beings. That consciousness reflected in itself appears to be creation.
Even as an unreal nightmare produces real results, this world seems to give rise to a sense of reality in a state of ignorance. When true wisdom arises, this unreality vanishes.
Just as both sleep and dream are aspects of one sleep, even so this creation and dissolution of the universe are two aspects of the one indivisible, infinite consciousness.
Copyrights: Yoga Vasistha.
